English
Fifth, describing the substance. Next question: 'What is the substance of the Pure Land?' Answer: 'The *Mahāyānasaṃgraha* (*She Lun*) says: The *Vijñaptimātratā* (*Weishi*, Consciousness-only) wisdom is the substance, referring to Buddhas and Bodhisattvas, *Vijñaptimātratā* wisdom is the substance. That is, the *Diamond Prajna Sutra* (*Jin Gang Ban Ruo Lun*) says: Through wisdom practice, one understands *Vijñaptimātratā*, and thus attains the Pure Land. According to the *Buddhabhumi Sutra* (*Fo Di Jing Lun*): The substance is the Buddha's unconditioned, undefiled mind, and there are no precious objects or pure forms separate from the Buddha's pure mind.' Another explanation is that it takes the Buddha's great compassion, vows, and non-discriminating wisdom attained after enlightenment as its substance. Sixth. Next question: 'How many categories are there in this scripture? What is its main purpose and what does it clarify?' Answer: 'In summary, there are four fundamental scriptures that all elucidate the Pure Land and take the Pure Land as their main focus: 1. *The Contemplation Sutra* (*Guan Wu Liang Shou Jing*), 2. *The Infinite Life Sutra* (*Wu Liang Shou Jing*), 3. *The Smaller Sukhavativyuha Sutra* (*Xiao A Mi Tuo Jing*), 4. *The Drum Sound Sutra* (*Gu Yin Jing*). Furthermore, there is the *Infinite Purity Equality Enlightenment Sutra* (*Wu Liang Qing Jing Ping Deng Jue Jing*) translated by Bo Yan during the Jin Dynasty, and the *Greater Amitabha Sutra* (*Da A Mi Tuo Jing*) in two volumes, which may be different translations of the same text as the *Infinite Life Sutra* translated during the Yuanjia era of the Song Dynasty and the earlier *Purity Enlightenment Sutra*. Based on this, *The Contemplation Sutra* was also translated by Gunabhadra during the Yuanjia era of the Song Dynasty and is completely different from the others. Now, examining these four scriptures, although each one elucidates the Pure Land, their purposes differ. For example, *The Contemplation Sutra* teaches the practice of Pure Land karma, taking the two kinds of good deeds, meditative and non-meditative, as its main focus. Like the three sutras, *The Infinite Life Sutra*, etc., the Tathagata observed that the opportunity for sentient beings to be reborn in the Pure Land was ripe and suitable for hearing, so Shakyamuni Buddha's countenance was more radiant than usual, and Ananda therefore initiated the questioning. The World-Honored One's joyful countenance was due to recalling the past, future, and present Buddhas' supreme and wonderful deeds. The Buddha praised Ananda for asking well and therefore extensively explained the affairs of the Western Pure Land, taking the Pure Land as its main focus. Like *The Smaller Sukhavativyuha Sutra*, it asks why it is called 'Ultimate Bliss' (*Sukhavati*)? Because the reality of Ultimate Bliss is unknown, the Tathagata therefore explains the name of Ultimate Bliss and cites the Buddhas of the six directions to prove that it is not false. This sutra takes dispelling doubts and confirming the truth as its main focus. Like *The Drum Sound Sutra*.' --------------------------------------------------------------------------------
Chinese
，人疑彼佛为天为人是何趣类。又彼净土增上报处，众生多有业障，或恶魔留难，云何得生？如来为辩弥陀是刹利之种，又教忏悔诵咒令转业除魔，彼经即以转业护难为宗。上来即辩四经宗趣及部类多少。然四经前后者，准其道理，先为说令知，次教修净业，次断疑证实，后护难不生，即《无量寿经》初，《观经》第二，《小阿弥陀》第三，《鼓音经》第四。然以事推验，即《观经》为初，《无量寿》为二。何以知之？准说《观经》时阇王犹为太子，创夺父位，母时见害因请净土，如来为现西方教修定散二善。若至说《无量寿经》时，阇王已登位，太子作储君，故《大弥陀经》等云：如来说西方事时，阿阇世王太子与五百长者持盖献佛，闻说弥陀二十四愿，其太子当发愿愿如彼尊，佛记却后皆得如弥陀佛，以此知居第二也。 “人云：阿阇世王太子者，阇王身是，尔时由未篡位，故为太子来至佛所。今释不然。若尔，应除王字，但言阿阇世太子；既标王及太子，明知即父子名殊。是故《无量寿经》当第二说。而《观经》自为夫人侍女，《无量寿经》自为人天大众说也。” 问：“若《观经》是初，为夫人说者，何故下经佛还灵山令阿难重演而众无所请？明知大众已曾闻故。由已闻故，更欲令闻修生彼业， 现代汉语译本：有人怀疑阿弥陀佛是天人还是人类，属于哪一类众生。又，西方净土是增上果报之处，但众生多有业障，或者有恶魔阻挠，如何才能往生？如来佛为了辩明，说阿弥陀佛是刹利种姓（Kshatriya，印度第二等级，即武士阶层），又教导人们忏悔、诵咒，以转变业力、消除魔障。这部经就是以转变业力、护持免受灾难为宗旨。以上就是辨析四部经的宗旨、类别和数量。至于四部经的先后顺序，按照道理来说，先是让人了解，然后教导修习净业，再断除疑惑、证实其真实性，最后是护持，使灾难不发生，这对应于《无量寿经》为首，《观经》第二，《小阿弥陀经》第三，《鼓音经》第四。然而，从事情推断，《观经》应为第一，《无量寿经》为第二。为什么这么说呢？因为根据记载，在宣说《观经》时，阿阇世王（Ajatasattu，未生怨，频婆娑罗王之子）还是太子，刚篡夺了父亲的王位，他的母亲因为被他所害，所以请求往生净土，如来佛为她显现西方净土，教她修习定善和散善。如果到了宣说《无量寿经》时，阿阇世王已经登基，太子作为储君，所以《大弥陀经》等经中说：如来说西方之事时，阿阇世王太子与五百长者拿着宝盖献给佛，听闻了阿弥陀佛的二十四愿，那位太子当时就发愿，愿自己将来也能像阿弥陀佛一样，佛陀预言他将来都能像阿弥陀佛一样，由此可知《无量寿经》居于第二位。 有人说：阿阇世王太子就是阿阇世王本人，当时因为还没有篡位，所以以太子的身份来到佛所。现在解释并非如此。如果是这样，就应该去掉‘王’字，只说‘阿阇世太子’；既然标明了‘王’和‘太子’，就明确知道是父子，名字不同。因此，《无量寿经》应当是第二部宣说的。而且，《观经》是专门为夫人和侍女宣说的，《无量寿经》是为天人和大众宣说的。 有人问：如果《观经》是第一部，是为夫人宣说的，为什么下经中佛陀回到灵山，让阿难（Ananda，阿难陀，释迦牟尼十大弟子之一，以记忆力强著称）重新演说，而大众却没有提出任何问题？这说明大众已经听闻过了。因为已经听闻过，所以更想听闻修习往生净土的行业。
English
English version: Some people doubt whether Amitabha Buddha (Amitabha, Infinite Light Buddha) is a deva (deva, god or celestial being) or a human, and to which category of beings he belongs. Furthermore, the Pure Land is a place of superior reward, but sentient beings often have karmic obstacles or are hindered by evil demons. How can they be reborn there? To clarify this, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) explained that Amitabha Buddha is of the Kshatriya (Kshatriya, the second of the four Hindu castes, composed of warriors and rulers) caste, and also taught people to repent and recite mantras in order to transform their karma and eliminate demonic obstacles. This sutra takes the transformation of karma and protection from calamities as its main purpose. The above is an analysis of the purpose, category, and number of the four sutras. As for the order of the four sutras, according to reason, the first is to make people understand, then to teach the practice of Pure Land karma, then to dispel doubts and confirm its truth, and finally to protect so that calamities do not arise. This corresponds to the *Infinite Life Sutra* (*Amitayus Sutra*) first, the *Contemplation Sutra* (*Visualization Sutra*) second, the *Smaller Amitabha Sutra* third, and the *Drum Sound Sutra* fourth. However, judging from the events, the *Contemplation Sutra* should be first, and the *Infinite Life Sutra* second. Why is this so? Because according to the record, when the *Contemplation Sutra* was being preached, King Ajatasattu (Ajatasattu, 'Unborn Enemy', son of King Bimbisara) was still a prince, having just usurped his father's throne. His mother, having been harmed by him, requested rebirth in the Pure Land. The Tathagata manifested the Western Pure Land for her and taught her to practice meditative and non-meditative virtues. If, by the time the *Infinite Life Sutra* was being preached, King Ajatasattu had already ascended the throne, and the prince was the heir apparent, then the *Larger Amitabha Sutra* and other sutras say: When the Tathagata spoke of the affairs of the Western Land, King Ajatasattu's prince and five hundred elders held canopies and offered them to the Buddha. Upon hearing the twenty-four vows of Amitabha Buddha, that prince then made a vow that he would be like Amitabha Buddha in the future. The Buddha predicted that he would be like Amitabha Buddha in the future. From this, it can be known that the *Infinite Life Sutra* is in the second position. Some people say: King Ajatasattu's prince is King Ajatasattu himself. At that time, because he had not yet usurped the throne, he came to the Buddha as a prince. The current explanation is not so. If that were the case, the word 'King' should be removed, and only 'Prince Ajatasattu' should be said. Since both 'King' and 'Prince' are indicated, it is clear that they are father and son, with different names. Therefore, the *Infinite Life Sutra* should be the second one preached. Moreover, the *Contemplation Sutra* was specifically preached for the lady and her maids, while the *Infinite Life Sutra* was preached for devas and the general public. Someone asks: If the *Contemplation Sutra* was the first one, preached for the lady, why in the later sutra did the Buddha return to Vulture Peak (Grdhrakuta, Vulture Peak Mountain, one of the Buddha's favorite places to stay) and have Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory) re-recite it, and the assembly did not raise any questions? This shows that the assembly had already heard it. Because they had already heard it, they wanted to hear and practice the karma for rebirth in the Pure Land even more. --------------------------------------------------------------------------------
Chinese
所以如来敕令重演定散二善。何得即以《观经》为初？” 答：“如来意令大众知定散二善三世诸佛为净土因，故令重说。又冀此经永传末代，后若结集知阿难所传不虚，所以令说。非为已闻后不请而说，即当第二。其余二经如前所释可知。” 七判释文义。今判此经，遵之往古亦为三节，谓序、正、流通。然依《大悲》开五分：一信分，即彼经云：在在处处佛所说法，谓“如是我闻”等。二证分，即彼经云：在在处处大众所集，谓“与大比丘”也。三缘起分，亦名发起分，即彼经云：随其因缘，随其由序也，此经略无。人云：以“尔时佛告舍利弗”下为发起，“彼土何故名为极乐”下为正宗分。今恐不然，但如来初略举示，次广分别，此总是正宗，非发起分也。四正说分，即彼经云：随其名句味种种广为人说等，即“尔时佛告舍利弗”下是也。五奉持分，即彼经云：佛说经已大众欢喜顶戴奉持故，即“佛说是经已”是也。然诸经论中初之二分并为证经非谬，开合无在。 就初信分文复为五：一信、二闻、三时、四主、五处。流支云：此之五句文为证三义，故佛教之：一证是佛说，令物生信；二表异外道经书阿呕吉义；三为息诤论，知非结集者言。又《智度论》云：说时方人欲令众生闻之生信，是 所以如来敕令重演定散二善（指修习禅定和散心的两种善行）。为何直接以《观经》（《观无量寿经》的简称）作为开始呢？ 回答：如来希望大众了解定散二善是三世诸佛成就净土的因，所以命令重新宣说。又希望此经能够永远流传到末法时代，后世结集经典时，知道阿难所传不是虚假的，所以命令宣说。并非因为已经听闻过，未经请求就宣说，这应当属于第二次宣说。其余两部经的解释如同之前所说，可以理解。 七、判释文义。现在判别解释这部经，遵循以往的惯例，也分为三个部分，即序分、正宗分、流通分。然而依据《大悲经》（《千手千眼观世音菩萨广大圆满无碍大悲心陀罗尼经》的简称），可以分为五个部分：一、信分，即那部经所说：在在处处佛所说法，指‘如是我闻’等。二、证分，即那部经所说：在在处处大众所集，指‘与大比丘’等。三、缘起分，也叫发起分，即那部经所说：随其因缘，随其由序等，这部经中省略了。有人说：以‘尔时佛告舍利弗’（当时佛告诉舍利弗）以下作为发起分，‘彼土何故名为极乐’（那个国土为什么叫做极乐）以下作为正宗分。现在恐怕不是这样，只是如来最初略微举示，其次广泛分别，这全部是正宗分，不是发起分。四、正说分，即那部经所说：随其名句味种种广为人说等，即‘尔时佛告舍利弗’以下是。五、奉持分，即那部经所说：佛说经已大众欢喜顶戴奉持故，即‘佛说是经已’等是。然而各经论中，最初的两个部分合并为证经，没有错误，开合没有固定。 就最初的信分，又分为五个方面：一、信，二、闻，三、时，四、主，五、处。流支（译经师的名字）说：这五个句子是为了证明三种意义，所以佛教导我们：一、证明是佛所说，使人们产生信心；二、表明与外道经书的阿呕吉义不同；三、为了平息争论，知道不是结集者的言论。又《智度论》（《大智度论》的简称）说：说明时间、地点、人物，是为了让众生听闻后产生信心。